In ancienter Hebrew (e.g. Biblical), the pronunciation would have been tiqwah, but all dialects of Modern Hebrew (and Liturgical/worship Hebrew too) treat the letter waw like a German w (v sound).

The shoresh (root) of this word is קוה, which means “wait, look for, hope.” TWOT says,

“This root means to wait or to look for with eager expectation…. Waiting with steadfast endurance is a great expression of faith. It means enduring patiently in confident hope that G-d will decisively act for the salvation of His people (Gen. 49:18). Waiting involves the very essence of a person’s being, his soul (nephesh; Ps 130:5). Those who wait in true faith are renewed in strength so that they can continue to serve the L-rd while looking for His saving work (Isa. 40:31). There will come a time when all that G-d has promised will be realized and fulfilled (Isa. 49:23; Ps 37:9). In the meantime the Believer survives by means of his integrity and uprightness as he trusts in G-d’s grace and power (ps. 25:21).”

The National Anthem of Israel is titled HaTikvah (The Hope) and was written over 60 years before Israel was restored as a political “state” (a nation/people with a defined land possession). The author of the song was Naftali Hertz Imber.

There is an identical shoresh (also spelled קוה) which means “collect, gather” and is the root of the word miqweh/mikveh (immersion pool). Be careful not to confuse the two shoreshim (roots) or try to make them into a single shoresh.

The word כֵּן is an interesting one in that it has a different meaning (somewhat) in the Bible than it does in Modern Hebrew. You might know it as the Modern Hebrew word for “yes,” but when it appears in the Tanakh, the meaning is “thus” or “so” (as in “it is so”) as an adverb or “right, honest” as an adjective.

For more advanced students, Balashon (tr. “in the tongue/language”) has a very good article covering both of these meanings and how they likely connect.

“Prayer is not a list of requests. It is an introspective process, a clarifying, refining process of discovering what one is, what he should be, and how to achieve the transformation. Indeed, the commandment to pray is expressed by the Torah as a service of the heart, not of the mouth (Talmud, Tractate Taanis 2a)…. Prayer is uniquely a human function, because it blends man’s intelligence and imagination with his ability to put concepts into words. The faculty of intelligent speech, more than any other, sets man apart from animals.”

Rabbi Daniel Lapin teaches that the root of the Hebrew word for faith (emunah) is a picture of the glue-making process: taking an animal (aleph) hide and soaking it in water (mem) to make a glue (nun = peg), so faith, like glue-making, involves a sacrifice — the sacrifice of whatever in us is pagan.

What does that look like? In Temple-less Judaism, it is constructed on the “Three Ts” — teshuvah (repentance), tefillah (prayer), and tzedeqah (righteousness, i.e. ministry to others). Judaism would agree with Ya’aqov (James) in his “faith without works is dead” teaching. These three Ts are the fruit that genuine faith produces.